Question:

I was wondering if you could talk about how we should deal with hadiths (Prophetic traditions) that seem to be unfair towards women; for example, that the hellfire is full of women, a woman is deficient in intellect, etc. How are we supposed to understand and accept these kinds of statements when they seem to go against the equality of Islam? Couldn’t it be that some misogynistic ideas on the part of the narrators influenced the books of hadith like Bukhari, etc?

Answer:

Bismillah. In the name of God.

Dear Questioner,

As salaamu alaykum wa rahmatullahi wa barakatuh, May the Peace and Blessings of God be upon you,

I want to begin by thanking you for raising a very important issue. I ask Allah to make this exchange a means for us to gain a fuller and richer understanding of our faith, for our prophet Muhammad ﷺ said, “Whenever Allah wants good for a person He grants him or her deep understanding of the religion.”¹

Coming across a hadith that may seem troubling to us or out of sync with the general principles of Islam is not out of the ordinary, nor is it limited to womens’ issues. There are a number of texts which, on first glance, can cause disconcertion, frustration, or other negative feelings in a person. How about the hadith that says, “I have been commanded to fight the people until they say ‘la ilaha illa Allah’”? Or that “999 out of 1000 people will enter the Fire”?

There are certain steps a person must take in order to engage with and understand these types of hadith properly. I would say that there are three key elements, like three puzzle pieces, that must be fitted together soundly for one to’see’ a completed, full and accurate picture of a hadith. These three components are the following:

1. Prophetic Words

First, we must determine the accuracy of what we are reading and verify that they are indeed the words of the Prophet ﷺ. You suggested that misogynistic feelings on the part of hadith narrators may have influenced books of authenticated hadith. I believe that even a cursory study of the field of hadith criticism would completely discount this idea.  Please note that by saying this I am not rejecting the idea that misogynistic attitudes did exist in the Muslim world (and still do); but that such attitudes would not have been able to penetrate into the authentication process of hadith, since it was such a nuanced and carefully crafted science. In addition, women played a significant role in hadith narration from its very inception.²

Frankly speaking, sometimes it is easier to have ourselves believe such ideas than to deal with texts that make us uncomfortable. Sometimes we perform our own version of an authentication process in our minds: if it’s something I deem is acceptable, then it’s authentic; while if it is not, then it’s definitely a weak text! I would say that to begin this journey, we must temporarily set aside our feelings and objections to come to an impartial conclusion about the authenticity of the text through reliable sources. If it is fabricated or questionable, then we obviously do not have to concern ourselves with it. If, however, the hadith is authentic, then we need to continue in this process to learn more about it, and understand how it fits into the framework of Islamic teachings.

The first piece of the puzzle, then, is making sure that we are dealing with true Prophetic words and not anything else. Once that is affixed in place, we can go on to the next step, which is discerning the meaning of those words.

2. Context and Meaning

There are a number of things we have to take into consideration in order to understand the meanings and implications of a hadith properly. First is the specific situational context in which the hadith was said. Just as the science of Asbab an-Nuzul³ is extremely important for those seeking to understand the Quran, understanding when, why, and to whom the Prophet ﷺ made a particular statement can grants us great insight into a hadith.

Next, we should seek to understand the text in light of other hadiths on the same issue. The scholars who specialize in determining the underlying principles of Islamic law [the usuliyun] employ a process called istiqraa: Instead of focusing on one specific text, they survey all of the texts on a particular topic and draw conclusions by seeing how they relate to one another and their shared themes and lessons. We need to take on a similar method when studying a hadith before extrapolating from it or making generalizations. We must also look to what the fuqaha [jurisprudential scholars] say about the text’s proper application and the rulings that are derived from it.

Lastly, we should consider the hadith from the perspective of the sunnah as a whole. I’ve heard one of my teachers liken a hadith to a snapshot: something said or done at a specific time in a specific place, while the sunnah is a more comprehensive, holistic understanding of what the Prophet Muhammad ﷺ taught and his message. Another analogy would be like taking a four hundred-page novel, ripping out a random page and reading it, and seeking to understand the plot line or the characters from that portion alone. Obviously, the one who does so may very easily come to the wrong conclusions. It is for this reason that we have to place the specific hadith that we are discussing in the greater framework of the sunnah.

We can see that proper analysis and study of a hadith has some complexity and requires some expertise in order to be undertaken properly. This is where sitting with people of knowledge, asking of them and learning from them, plays an important role in guiding and perfecting our understanding.

3. Spiritual Openness

The last piece of the puzzle – and I would argue in some ways the most important – has less to do with the actual content of the hadith in question and more to do with you and I as the reader. If we liken the hadith itself to a sharpened arrow, and its proper conception to a tightened bow, then the spiritual and intellectual attitude with which we approach the hadith would be the fineness of the archer’s eye. Even if the bow and arrow are sound, without proper vision and clarity of sight the mark will never be reached. In the same way, our mindset when we study a hadith is very significant and can alter whether we reach our ‘mark’ (proper understanding) or not.

A critical part of this mindset is considering the hadith and pondering over it with a spirit of introspection, honesty with one’s self, and soul-searching. Instead of immediately concerning ourselves with how others may perceive a particular hadith, misinterpret it, or use it to their advancement (which are certainly valid concerns), we should begin by considering how this hadith is relevant to me as an individual, my actions, and my way of thinking. In other words, my concern should be inwardly directed before it is outwardly manifested.

Another aspect of the correct spiritual approach is being cautious with rejection.  Sometimes the accusations that are leveled at hadiths and hadith narrators are based on an individual’s internal state and feelings, more so than on any research or ostensible evidence. I am in no way saying that one must eradicate genuine feelings and natural concerns that may arise when reading such hadith; but that our attitude should be one of seeking to learn more, to clarify and to understand, instead of immediately seeking a way to dismiss the hadith in question, which often includes dismantling the entire science of hadith studies. We live in an age where we are encouraged to quickly formulate opinions and draw conclusions, whereas I would say that there is nothing wrong with simply saying, when it comes to an authentic hadith that may trouble us, “I don’t know,” or “I am still learning.” Some of the scholars of old have said that, “Saying ‘I don’t know’ is half of knowledge,” and it is certainly a safer and more precautionary position to take.

As a final point of advice, we should always seek to have a good opinion of our Lord, as the Most Just, the Most Wise, and the Most Loving and Kind to His creatures, who never does injustice to anyone and who rewards those who do good and have faith, men and women, according to the best of their actions.⁴ Islam is His religion and it is a religion of fairness, balance, mercy, and justice – its teachings a reflection of His noble attributes. And it was Allah Most High who chose the Prophet Muhammad ﷺ for His message. As Muslims we know that Muhammad ﷺ was educated, developed, and beautified in the Divine school of prophethood, guided by the Divine in every aspect of his life, until he was, as the Quran testifies, “certainly upon the most exalted standard of character.”⁵ He ﷺ was the embodiment of the most beautiful of qualities in his manner with people, his personality, and in his truthful and faithful conveying of the teachings of our religion. The spiritual openness I was referring to also means that when we inquire about these ahadith, we do so with full recognition of who the Prophet Muhammad ﷺ was, what he was teaching, and not let that inquiry become an obstacle in the loving and reverential relationship we should have with him and with the Divine.

I would also urge anyone who is having these types of concerns about hadith to commit themselves to reading and studying the seerah.⁶ The Prophet ﷺ was someone who, the more the men and women around him got to know him, the more they increased in love and awe for him and for his teachings. As the poet⁷ said in his praise:

(He) is like the sun that appears to the eyes from a distance

Seemingly small and insignificant – but dazzling to the eye when studied.

We owe it to our beloved Messenger ﷺ to seek to find the beauty and meaning in his words, which may not be perceived from a distance, but only when studied close at hand.

May Allah Most High make us people who sincerely strive to make our fractured understanding whole and complete, piece by piece, through His guidance and assistance, until our vision is sound and our aim is sure, and we are among those who know Him and know His religion. May He make us people of deep knowledge, insight, and wisdom, and who, through our spiritual and intellectual endeavors, reach His Nearness and Proximity.  Ameen.

For Further Study

On Hadith:

• Al-Muhaddithat: the Women Scholars of Islam by Dr. Akram Nadwi
• Studies in Hadith Methodology & Literature by M. M. Azami
• A Textbook of Hadith Studies: Authenticity, Compilation, Classification and Criticism of Hadith by Mohammad Hashim Kamali
• On the Science of Hadith Criticism (CD Set) by Dr. Mokhtar Magharoui

On Seerah:

• Muhammad: Man and Prophet by Adil Salahi
• In the Footsteps of the Prophet by Dr. Tariq Ramadan
• Muhammad: Messenger of Allah (Ash-Shifa of Qadi Iyad) translated by Aisha Bewley

Originally published in November 2011

Question: Is marital rape allowed in Islam?

Answer: As salaamu alaykum,

Thank you for asking this important question which has come to the fore in recent times, and which has been the cause of confusion for many people. Here are some important points to take into consideration when learning about this issue:

• It is absolutely haram (unlawful) for a man to harm his wife. The Prophet ﷺ prohibited harming others in general,¹ and intensified that prohibition for harming other believers.² If one is taught to hold ordinary people – with whom one shares no special relationship – in such sanctity, then what of the person one is linked to in the “weighty, serious bond” of marriage (Qur’an 4:21); who is one’s “garment” (2:187), and who lives under one’s ri’aaya, care and shepherdship, as mentioned in a prophetic tradition?³ Allah has described marriage as a relationship of kindness, mercy and love (30:21), and commands men to deal with their wives in an honorable way (4:19). Rape, abuse, ill treatment, and inflicting harm – be it physical, verbal or psychological – are completely unacceptable in such a relationship.
• It is true that the contract of marriage grants a husband the right to intimacy with his wife, and vice versa, however, this does not imply that one can seek to obtain this right violently or forcefully. Just as in any situation in which one has been deprived of one’s due rights, one must go through the proper channels to resolve the matter in a just and honorable way. At no time does it become permissible for someone to take it upon themselves to harm the other party in a misguided attempt to ‘take their right’. This would amount to a type of vigilantism or seeking of personal vengeance that has no place in Islamic tradition, in which we are taught to defer such disputes to those with religious and legal authority. This is clearly indicated in the words of the great scholar Taqi al-Din al-Subki, in his commentary on some verses of the Qur’an related to marriage:

“At the time when it becomes obligatory for a husband to provide financial support, clothing, (and other such provisions) for his wife, he should exert himself in doing so, and not be negligent in this duty such that his wife would have to file a complaint of his negligence with the judge [haakim], and in so doing spend from her own expenditures. …Similarly, a wife should be responsive to her husband’s request for intimacy, such that he would not need to bring a complaint (against her) to the judge, and in so doing spend from his own expenditures.”⁴

From these statements we see that a husband’s or wife’s proper recourse, when confronted with a marital issue they are unable to resolve, is to turn to the appropriate authority for guidance and direction. Violence or force of any kind is not an option.

• People often defend such behavior by citing prophetic traditions that strongly discourage women from refusing their husbands if they approach them for intimacy. While these texts underscore the importance of a wife fulfilling her spouse’s sexual needs (a reminder the Prophet ﷺ gave to men in a number of statements as well,⁵) they cannot be used to justify force. One such text goes on to describe the husband as one who, after being refused, “goes to bed angry.”⁶ If it were truly acceptable for a man to force himself on his wife, why wasn’t such an act mentioned here as a viable alternative to his wife’s refusal?
• Some people also seek to confuse this issue by citing the verses in the Qur’an that outline a disciplinary method of dealing with a wife who is nashiz.^{7 8} These verses are probably among the most misunderstood, misused and misapplied of the Qur’an in our times, and must be understood in their proper exegetical context. Since an in-depth explanation of these verses is beyond the scope of this article, it will be sufficient to state that darb – which is often translated as ‘to strike lightly or tap’ – has been strictly defined by our scholars and has numerous restrictions and conditions.⁹ From among them is that it is done in a manner that would not cause humiliation or harm to the person, and that it is only done when it is a means of helping reconcile between the spouses, and is not a cause of resentment, enmity or hatred between them.¹⁰ It is impossible for such verses – whether looked at lexically, exegetically, or otherwise – to be used to excuse violent or forced sexual relations with one’s wife. Dr. Jamal Badawi succinctly rejects these types of false claims by stating,

“Any excess, cruelty, family violence, or abuse committed by any Muslim can never be traced, honestly, to any revelatory text (Qur’an or hadith). Such excesses and violations are to be blamed on the person(s) himself, as it shows that they are paying lip service to Islamic teachings and injunctions and failing to follow the true Sunnah of the Prophet.”¹¹

• Though marital rape would not warrant a hadd punishment¹² in accordance to Shari`ah, this in no way means that such an act is acceptable or that it would go unpunished by an Islamic court. Some people mistakenly believe that the hadd punishments are the only ones that exist in Islamic law, but that is not the case.  Even if an act does not fall into one of the specified categories for hadd punishment, a qadi [judge] still has the right to punish the person with imprisonment, corporal punishment (lashing), or anything else he deems suitable for the situation, the crime committed and the guilty individual (which is called zajr or ta’zeer).¹³ Some scholars even state that a wife who has been assaulted in such a manner by her spouse has the right to jirah, or civil redress, for her injuries.¹⁴
• Some scholars condemn such an assault as sinful and despicable while at the same time deeming it inappropriate to be labeled as ‘rape’. This is because of the presumption of consent implicit in the legal contract of marriage. It is important to note that such statements are not intended to condone the behavior, but are simply an expression of legal exactness. When taking such a case into consideration, scholars would not base a punishment on the sexual act itself, but on the harms, both psychological and physical, that stem from it. Such an assault – however it is labeled – is still considered by scholars to be unacceptable, sinful, and susceptible to punishment.
• If a man finds his wife unreceptive to his overtures of intimacy, he should put in some effort to be attentive, affectionate, and kind to his wife, and to fulfill the numerous recommendations the Prophet ﷺ made in regards to intimacy. Such problems may also be symptomatic of deeper issues in the relationship that need to be resolved. One should always take an introspective, constructive, and proactive approach to dealing with problems, focusing first on how one can change one’s own behavior to improve the situation, instead of simply blaming the other party or seeking to ‘punish’. It may also be necessary to seek counseling and advice from others who have expertise in these matters.
• An individual who engages in assault and abuse of any kind, especially towards family members, shows signs of underlying psychological problems that need to be treated. There is no level of frustration, anger, or overwhelming grievances – no matter how legitimate they may seem – that pardons such dehumanizing and callous behavior.

I hope these points have shed some light on this issue, and have made it clear that marital rape is not allowed or condoned by our deen, and is in fact a sinful act that a person can be held accountable for in this life, before the hereafter. In the very first verse in the chapter of the Qur’an entitled “Women”, Allah Most High warns us to be fearful of Him in demanding our rights upon each other. He in fact warns us to be fearful of Him twice in this verse, a sign of the seriousness with which we should take such matters:

“O mankind, fear your Lord, who created you from a single soul and created from it its mate, and dispersed from both of them countless men and women. And fear Allah, through whom you demand your mutual rights, and (reverence) the wombs that bore you: Indeed Allah is ever, over you, an Observer.” (Qur’an, 4:1)

In conclusion, the Prophet ﷺ taught, “Only a noble man treats women in an honorable manner and only an ignoble man of low character treats women disgracefully.”¹⁵ May Allah make us people of noble character, who fear God in our dealings with others and who weigh our deeds and words well before they are weighed for us on the Day of Judgment.

Allah knows best.

This winter has been freezing. True, the temperatures in these usually frigid months have been much more mild than usual. Little snow has fallen in places that are normally coated in a sheen of white by the middle of November. Yet, for our community, it has indeed been a bitter cold season to bear. The tepid weather has been in sharp contrast to a stinging chill that has seeped into our spirits in the last few months, leaving us feeling forlorn, hurt and exposed to the elements. It has been a harsh winter; our community attacked from the outside, dehumanized and ‘otherized’ by the ignorant, and further assailed by those who feign our best interest, seeking to reassemble our faith in their foolish hands, all while donning the garb of ‘sincere reformer’ or ‘holy warrior’.

As we find ourselves in this spiritual winter – dejected, overwhelmed, and frustrated – we take comfort in the spring: the spring of the Prophet Muhammad, may the peace and blessings of God be upon him, this month of Rabi’a al-awwal (literally ‘the first Spring’) – the month in which the Prophet ﷺ was born and died and in which some of the greatest hallmarks of his life occurred. We warm ourselves in his remembrance, his example and his teachings, that are illumined and resplendent, lit by Divine Light.

We learn from him ﷺ the meaning of struggle, as he again, and again, and again, withstood harm and abuse in the cause of faith, and instead of giving up or deferring all to God’s plan, worked in God’s way, and gave all of himself to this cause until his last breath.

We learn from him ﷺ to give pause, and context and consideration to our struggles – connecting it with those who came before us, and who encountered suffering and adversity that shook them, too, and that worried them, too, until they cried, ‘When will God’s help come?’ and the response was – God’s help is indeed near.

We learn from him ﷺ the inevitability of false prophets, those who speak while steeped in ignorance, and the critical importance of knowledge. He taught, “You are living in a time that has many fuqaha (people who have deep understanding of religion) and your lecturers and preachers are few… and when action is preferable to knowledge. But there is coming a time upon this community in which the preachers will be many, but those who understand the religion will be few… and in those days, knowledge will be better than action.” ((Quoted from at-Tabarani by Shaykh Abdallah Bin Bayyah in his audio series, “Sacred Law in Secular Lands.” ))

Lastly, we learn from him ﷺ to overcome a deep-seated cynicism and to have hope even in the darkest hour. Even when he ﷺ encountered some of the worst of the life of this world and the worst of human nature, his belief in his Lord was constant, his faith luminous. With the weightiness of the prophetic mission, a life replete with tribulation and difficulty, and his community facing some of the worst of oppression and bloodshed, he, may God’s blessing be upon him, never lost himself in despair, but instead saw suffering through the lens of one who believes in Allah and knows that everything that happens is within His knowledge and from His wisdom. We see a hopefulness, a confidence in Allah’s plan, that brighter days were coming soon and that this ummah (community) has a future, by God’s leave.

May we be tremendously inspired by him ﷺ, by his every good quality and character, by his life in constant Divine remembrance, by every teaching he conveyed and lesson he enacted ﷺ. God grant us leave from dark and cold days, and bring us into days of warmth, hope, growth, beauty and light.

Ameen

Question:

I understand that hijab is required, and I’ve been wearing it for some time now but I feel like putting it on might have been a mistake.  I don’t feel like it’s made me become a better Muslim, and I feel almost like I’m deceiving people because they look at me as an example even though I’m still struggling with a lot of things. Also, if I take it off, is it really something Allah will punish me for? It seems like such a petty thing. Isn’t the most important thing having a clean heart?

Answer:

Assalaamu `alaykum dear questioner,

Thank you for asking this question which opens up a number of important issues, and for entrusting us enough to share with us some of what you’re struggling with. I ask Allah (subhanahu wa ta`ala – exalted is He) that He makes the words that I write beneficial to you and others who are reading, and that He leads you to the best decisions.

I’d like to start by addressing what I believe is the least important factor in this equation, and that is ‘what other people might think.’ It should never be the case that we alter our practice of Islam or our worship for the sake of other people, or what they might think or assume. People may be quick to judge or jump to conclusions, but whatever thoughts or opinions they have are strictly their responsibility, and not something we should be overly concerned with.

You said that you’re worried that wearing hijab may be deceiving, because people see you as better than you really are. But in truth all of us are sinners, and it is only from Allah’s mercy upon us that He is as-Siteer – the One who veils our faults and our flaws, and makes us seem better than we really are in others’ eyes. One famous scholar said, “If sins had a smell no one would come near me because of the stench!” Every single one of us has deficiencies and weaknesses, has made mistakes, has taken missteps or is presently taking them. We only do the best that we can, and any good deed that Allah grants us the opportunity to perform should be considered a blessing that we take advantage of. Instead of worrying about not being good enough, we can instead consider this as an opportunity to be thankful to Allah for concealing our negatives, and pray, “O Allah, forgive me for what they do not know about me, and make me even better than what they think.”

You will be hard-pressed to find anyone on this earth who can be considered ‘worthy’ of being a representative of Islam, because everyone has one dimension or another in their faith or practice in which they are lacking. However that doesn’t mean we should stop encouraging each other by whatever means are available to us.  There is a very beautiful hadith related to this issue:

Anas relates that, “We asked the Prophet ﷺ, ‘O Messenger of Allah ﷺ, shouldn’t we refrain from calling others to goodness if we don’t practice all good things ourselves, and shouldn’t we refrain from forbidding wrong things until we ourselves have abstained from all the bad?’ ‘No,’ he replied, ‘You should call others to goodness even if you don’t do all good, and you should forbid bad things even if you don’t abstain from all of them yourselves.'” (Al-Tabarani)

Remember that by wearing hijab you are not saying to others ‘I am Islam’, but simply that ‘I am a Muslim’, meaning – I am someone who is trying to follow this religion, who accepts it as truth, sees beauty in it and hopes to beautify myself with it.  I remember a quote attributed to Yusuf Islam: “Islam is not a state of being but it is a process of becoming,” – becoming more, become better, striving to reach that state of perfect submission and connection with Allah Most High, and May He help all of us achieve that, ameen.

You also said that you feel hijab has not really made you a better Muslim. A lot of times when a person first starts performing a good deed they feel an iman ‘rush’, a feeling of happiness at doing something good for the sake of Allah and energy to do more, improve themselves, etc. However, after some time, when that action starts to become just another part of a daily routine, it loses that power, and that increase in iman and excitement dissipates.

What a person needs, instead of focusing on those ‘rushes’, is a steady and constant diet of good deeds and spiritual nourishment. We cannot rely on one particular deed to ‘make’ us better Muslims. Instead, we have to take the reigns and make sure we are doing things regularly that increase us in iman, like recitation of the Qur’an, performing salah with consciousness and focus, dhikr, and so on. Wearing hijab can definitely be one of those things, but it is only one part of a whole that needs to be constructed. Just like exercise is important for good health, yet it has to be combined with eating right and many other things in order for the person to see the desired results in the end.

Also know that there is a direct relationship between a person’s actions and their inner state. We know that when someone is in a high state of iman it’s natural for him or her to start performing more good deeds. However, we may overlook the fact that the opposite is true as well – that just performing good deeds, even if one may not be ‘feeling it’, can affect us and change us. The limbs are inroads, and performing good deeds with them can soften a hardened heart, bring enlightenment to a closed mind, and give a person a feeling of rejuvenation and desire to come closer to Allah and do more positive things. I heard a scholar say that if one is feeling troubled, confused or in a low state of iman, “go quickly to action”; because good deeds can bring about that inner reawakening one may need. If we don’t see a change happening in us when we do a good deed, that doesn’t mean we should stop it but that perhaps we need to supplement it with others in order to gather the momentum needed to see results.

Thirdly, you are absolutely correct when you say that the most important thing is for us to have purified hearts. Allah (swt) emphasizes this in the Qur’an when He states that on the Day of Judgment nothing will be of benefit to the servant except “one who brings to Allah a clean, sound heart” (26:89). The question is, how does one achieve that? What purifies us and cleanses our hearts?

In our times we find that some people feel that we’ve reached a more ‘enlightened era’ in which spirituality can be derived solely from philosophy and ideas, and need not be bound by rituals and details of religion. However those who propound this notion forget that Allah did not create us as minds and souls alone – but coupled them with our physical bodies. We cannot deny the fact that we are body and soul, content and form, together, and each has its own needs and specifications for refinement. This is a sunnah of Allah in the way that we were created, and why prayer, fasting, and all our spiritual endeavors have very specific physical components. These forms house within them dimensions of meaning, but it is only from enacting them precisely that a profound spirituality can be achieved.

Purifying our hearts is the goal, but the means to reaching that goal is through the very real and specific physical prescriptions and commandments that Allah (swt) has given us. It is through His obedience and through following the teachings of our deen that we clean and polish our hearts. It is for this reason that I have to say that hijab is not something trivial. Anything that leads us to spiritual awareness, elevation, and purification – that helps us come closer to Allah – cannot be considered trivial or petty. Perhaps it is more likely that there are hidden depths within it that we do not perceive, or that we are not putting it in the proper context of its deeper purpose and meaning.

About punishment from Allah: a better way of looking at this issue is not considering the smallness or pettiness of the sin, but the greatness of the One whom we are sinning against. From His infinite wisdom, all-encompassing knowledge and vast mercy, in accordance to His Law – which is at its core about attaining benefit and warding off harm – He has instructed us to perform this action. In the Qur’an Allah says, ‘It may be that you dislike something and in it is goodness for you’ (2:216); ‘It may be that you dislike a thing but Allah brings about from it a great deal of good.’ (4:19) If someone chooses to step away from a prescribed action knowingly, we cannot deny that this is a sin, and that Allah holds us to account for our sins. However we always have hope in and pray for Allah’s mercy and kindness, as we know He can forgive all sins if He chooses.

In closing, I want to leave you with a beautiful quote from a Hadith Qudsi. Allah subhanahu wa ta’ala said:

“My servant draws not near to Me with anything more beloved by Me than the religious duties I have enjoined upon him.” (Bukhari)

Know, dear questioner, that if you feel far from Allah, the solution is not to stop what you are doing and find a different way, but to persevere and continue on the path you are on, even though it is hard. This will make you beloved to Allah, and one who feels the happiness of being close to Him and being shaded by His Loving Mercy and care.

May Allah enliven and enlighten our hearts and grant us closeness to Him. May He make us people who love to worship Him, and through our worship become close to Him and gain His love. May He make our hearts firm and steadfast on our deen, and grant us strength and bravery in our spiritual struggles. May He guide us to the best decisions and make easy for us the path of khayr [goodness]. Ameen ya Rabb.

WAllahu a`lam – and He alone knows best.

Wasalaamu alaykum.

By the Imam Hujjat al-Islam (The Proof of Islam) Muhammad bin Muhammad Abu Hamid al-Ghazali ((May Allah have mercy on him – d. 505 After Hijra, 1111 C.E. )) | Translated by Shazia Ahmad

Introduction by the Translator

I came across Risalat Sharh as-Sadr at the Dar as-Salaam Bookstore in Cairo a few months ago. It was a tiny booklet hidden away on a corner shelf, tucked in-between much larger volumes, as if it was patiently waiting to be discovered. It drew my attention because it was a small work written by the esteemed Imam Al-Ghazali, rahimahullah (may Allah have mercy on him), author of the magisterial Ihya Ulum ad-Din (Revival of the Religious Sciences), spiritual master and scholar, and the individual who has been historically credited with merging the outward and inner sciences of Islamic law.

Due to its brevity I assumed that the booklet was an excerpt taken from one of Imam Al-Ghazali’s more substantial works. With further study, however, I came to see that it was in fact an independent text, and was actually a short letter of advice and wisdom on preparing for death. The letter was written in a concise and almost simplistic style, though the message imparted was one of great spiritual depths. I found it very appealing, and thought almost immediately that it would be a beautiful work to translate.

I have attempted to do so in the following pages, and I hope that the author’s wisdom and eloquence has penetrated through the transformation from Arabic to English. I ask Allah Most High to accept this effort from me, and I seek His forgiveness for any mistakes I may have made in writing it.

The phrase sharh as-sadr is a common Arabic expression used to refer to a spiritual expansion of the heart or chest that gives rise to inner enlightenment, tranquility, and relief from anxiety and worry. It is a phrase that is used in a number of places in the Quran. When going to face the Pharoah and convey to him the message of Islam, the noble prophet Musa (`alayhi as-salaam, peace be upon him) prayed to Allah, “My Lord, expand for me my chest, ease my task for me, and remove the impediment from my speech so that they may understand what I say” (Qur’an, 20:25-28).In reminding the Prophet ﷺ of the great blessings He had bestowed upon him, Allah says, “Have we not expanded for you your chest?” (Qur’an, 94:1) Imam As-Sabouni says in explanation of this verse:

“His ﷺ chest was expanded with true guidance, faith, and the light of the Quran. Ibn Kathir states that [the phrase sharh as-sadr means] ‘We have filled your chest with light and made it expansive and unconfined.’ And just as Allah has made the Prophet’s ﷺ chest expansive, He has made His Shar’ (Law) generous, tolerant, easy, and without difficulty or narrowness.” (Safwat at-Tafaseer, pp. 553-554).

Imam Al-Ghazali entitled his letter Sharh as-Sadr because properly preparing for death is a means of attaining that spiritual expansion, illumination, and comfort. May Allah make us among those who experience that state, and who ready and beautify themselves properly for the journey to His Divine Presence, Ameen.

Translator

Cairo, Egypt

[I begin] with the name of Allah, Most Merciful, Most Loving. We rely on Him, and seek help from Him alone. All praise is due to Allah, and may blessings be upon the Messenger of Allah Muhammad, his family, and his companions one and all.

Allah the Exalted said,

“Is one whose chest Allah has opened to Islam [sharaha Allahu sadrahu] so that he has received light from his Lord (no better than one hard-hearted)?” (Qur’an, 39:22)

The Messenger of Allah ﷺ was asked about sharh as-sadr and he said, “It is a light cast into the heart by which the chest is opened and expanded.”
He ﷺ was asked, “Is there a way of recognizing one who possesses that light?”
He ﷺ responded, “Yes. [Such people can be recognized by their] indifference towards the abode of delusions [i.e., the life of this world], their constant turning towards the abode of eternity [the hereafter], and their preparation for death before it arrives.”
He was asked, “How does one prepare for death?”

He ﷺ said, “Those of you who remember it the most are the best prepared for it.”

—

You have asked – may Allah grant you success – about readiness for death, and the conditions and means [of attaining that spiritual state]. When is a servant (of God) ready for death? What should one strive to achieve so that he or she is fully prepared for this path?

Know that death is an expression used for the journey from this world to the Divine Presence, for to Allah is the ultimate return. Anyone traveling to a royal court is in need of three things for his journey: a severing of the ties that keep him from advancing; a preparation of provisions for the road; and an acceptable gift for the king, to present to him and by which to attain his pleasure. Similarly, the traveler journeying to the Divine Presence is in need of three things: preparation of his provisions, a cutting of ties, and the offering of a gift.

The traveler’s provision refers to a deep consciousness of God (taqwa). Allah says, “…And take a provision with you for the journey, but the best of provisions is taqwa.” (Qur’an, 2:197)

The cutting of ties means a severing of the heart from the pleasures of this world. This is what was meant by the Prophet’s ﷺ words, “an indifference towards the abode of delusions”.

The gift to be presented to the King is love, the origin of which is in true gnosis (ma’rifah) and faith (iman).

We will explain these three essential matters in further detail.

1. Provisions for the Road:

There is no provision for the journey to the hereafter except taqwa. Taqwa means obeying the commandments of Allah Most High and avoiding that which He has prohibited to such an extent that one fulfills all of Allah’s commandments and remains far removed from all of His prohibitions.

If one has always done so, then this is a type of excellence and inner strength that is without equal. If, however, a person has some deficiencies in this matter, then he or she will not be ready [for the hereafter] except by rectifying them. This can be done by analyzing and reflecting on one’s state from when one first reached the age of legal responsibility (bulugh). The servant must then busy himself with making up for what has passed, and seek to correct those matters in which one had erred.

In regards to the commandments of Allah, the servant should begin with the fundamental pillars of Islam, such as the ritual prayer, the poor-due and the pilgrimage. If one finds a shortcoming in his or her performance of one of these acts, one should seek to remove the burden of responsibility from oneself by making up for them. One should continue doing so until he or she is certain that no obligation remains undone.

As for the prohibitions, [they are of two types]. The first type is entirely related to the rights of Allah [and not the rights of other people], such as fornication, drinking alcohol, listening to musical instruments, and engaging in [other] forbidden acts. [Disobeying a prohibition of this type] can be remedied by sincerely repenting, feeling intense regret for the sin, seeking Allah’s forgiveness and pardon, and resolving strongly and with determination to never return to it again. [Know that] sincere repentance is a remedy for every sin, and a penitent person is like one who has not sinned at all.

The second type of prohibition is related to the rights of other servants, such as wronging someone in terms of wealth or reputation. [Violating a prohibition of this type] can be rectified by giving the oppressed person back his or her due right. The servant should seek to do this in all of one’s dealings with others, and should scrutinize personal relationships carefully [to make sure that one has not been unjust to others].

One should seek to liberate himself from others’ rights upon him by returning what is in one’s possession of their wealth, compensating for what one may have consumed from it, and making amends for backbiting or speaking ill of others. This type of harmful speech is a great wrong, and a person cannot be freed from it except by [seeking the pardon of] the oppressed. The servant must ask forgiveness from every person he has harmed in his life through backbiting or other hurtful words. If a person who has been wronged refuses, then one should be kind to him so that his heart will eventually lean towards forgiveness.

If the oppressed person passes away or becomes otherwise unreachable, the servant should increase in good deeds until he has performed an amount that he believes would be sufficient for the oppressed if it went to him on the Day of Judgment.

Know that sufficient provision for this journey is in obeying Allah’s commands, abstaining from His prohibitions, and striving to perform numerous extra good deeds. Good works are a means of elevating one’s spiritual rank. The more good deeds one performs, the more one increases in safety and faith.

In conclusion, provision for this journey consists of commission or omission of acts in accordance to Allah’s commands and prohibitions.

2. Severing the Ties that Prevent One from Advancing

A traveler may be tied down by his or her debtors, as if they were holding on to the very tails of his clothing and preventing him from moving towards his destination. In order to advance on his journey, the traveler must [free himself from them] and break all ties with them.

Similarly, the attachments that prevent one from journeying towards the hereafter are numerous. Yet all of them are connected to the love of this world, longing for it, and the inclination of the lower self towards it.

One who has no beloved in this world is completely ready for death. One who loves someone in this world, but finds that the love for Allah is stronger and more intense in his heart is also ready, though his level is not like that of the former.

A sign that a servant has true love for Allah is that he or she does not have any feeling of dislike towards death, no matter when it may come. An aversion to death is a sign that this world and one’s status in it is more beloved to a person [than meeting Allah in the hereafter]. One who dislikes death because he has not yet rectified the wrongs he has committed against others or overcome weaknesses within himself may be excused for his dislike, however, this servant cannot be considered ready [for the journey ahead]. One who is ready would have already exerted himself in these matters, and would not have left any task undone that would distract and busy his heart.

Disconnecting one’s heart from the life of this world is not fully achieved unless one also possesses a balanced character and a sound and upright heart. This occurs by purifying the heart from ostentation, envy, hatred, arrogance, and all of the negative qualities that we have mentioned in our work al-Muhlikaat (in the third section of Ihya Ulum ad-Din). These are the ailments of the heart [that must be cured], for an ill person is not one prepared for travel.

It is not a requirement that the servant be entirely free of these negative qualities, but that they remain weak inside a person and are not intensified by actions or words that are contrary to the path of God-consciousness. The Prophet ﷺ said: “The child of Adam will never be safe from three things: envy, fearing evil omens, and having bad opinions of others. I will inform you of a means of escaping from them. If you feel envious towards someone, do not seek to attain what he or she has. If you observe an omen said to be evil, continue without any change in your behavior. And if you think ill of someone, do not try to confirm your thoughts [by discussing them with others.]”

Thus removing these elements entirely from one’s inner self is not a necessary condition for being saved. It suffices that one does not manifest them by acting in accordance to them. A balanced character is what is really essential, and is what is meant by the expression khuluq al-hasan. One does not attain such character except through struggle, hard work, and recognition of the areas in which one has been self-deluded.

All of the [negative] qualities we have mentioned here are produced by love of this world. If a servant realizes that the hereafter is better and everlasting he or she would certainly prefer it over the life of this world. Such a realization is a fruit of this knowledge, and such knowledge is what comprises the branches of faith.

3. Presenting a Gift to Allah Most High

The gift [that a traveler to the hereafter should prepare to present to the Divine] is faith (iman) that engenders love for Allah Most High. We mean here by faith a gnosis (ma’rifa) that overwhelms the servant completely and overtakes his heart entirely, until it is as if the servant actually sees Him. Faith then becomes something vital to the heart, persistent and constant in it, to such an extent that nothing comes to the servant’s mind except Allah, neither in deeply-rooted thoughts nor in fleeting ones. [A constant awareness and focus on Allah, to the extent that not even a fleeting thought enters one’s mind] is the highest state [of faith].

The first [and lowest] level of faith is like believing that someone named Zaid is inside a house because one has been told so by a person one trusts. The second level is like believing Zaid is inside because one hears the sound of his voice. The third [and highest level] is like actually seeing him. Each level produces an increased amount of happiness and delight [for the servant, as compared to the one lower than it]. These feelings cannot be precisely described [but can only be experienced with the heart]. Such are the varying degrees of faith.

As for the branches of faith, they are numerous, while its roots are three: to have belief in Allah, belief in the Last Day, and belief in the truthfulness of the Messenger of Allah ﷺ.

Complete faith in Allah includes belief in His attributes as they are elucidated in the Quran without being combined with innovations, uncertainty, wavering or doubt.  One should believe that He has perfect knowledge and absolute ability, that His will is always realized and effectual [with no exceptions], and one should affirm with certainty whatever one can of His noble attributes.

One should believe in regards to the Last Day that one will be recompensed in accordance to one’s actions, rewarded for obedience [to Allah] and punished for disobedience. [If one understands and believes this,] then this suffices for the servant, and it is not obligatory upon him or her to know more details [of the Day of Judgment than this].

One should believe that the Messenger of Allah ﷺ was truthful in everything that he taught. If one believes in this, even if one does not know his ﷺ teachings in detail other than what is obligatory, it suffices for the servant.

––

This is what it means to prepare for death; and Allah grants success to those who seek to ready themselves [for the journey ahead].

To Allah belongs success and protection. All praise is due to Allah in the beginning and the end, and may peace and blessings be upon the Noble Messenger Muhammad, his family and companions.

–-–

This letter was completed by Allah’s help and good favor, and may blessings be upon Muhammad and his family.

On Arrogance & the Student of Sacred Knowledge 

Purifying one’s heart is a critically important matter for all believers, as the Qur’an and teachings of our Prophet ﷺ (peace be upon him) emphasize, but for one traveling the path of sacred knowledge it is an even more crucial endeavor.  This is because the state of one’s heart has a very real effect on how one perceives knowledge and how it manifests in one’s deeds.  When one’s heart is sound, knowledge can be absorbed and understood properly and enlighten and illuminate one’s inner state.  It then has a positive and meaningful effect on one’s intellect and limbs, such that it can bring benefit to oneself and others.  This is perhaps one of the reasons why everything on earth—even the ants in their hills and the fish in the sea—prays for the religious scholar, as a prophetic tradition teaches ((Tirmidhi)) .  The benefit of their knowledge has far-reaching effects and touches them all.

On the other hand, when one’s heart is not sound and is plagued by spiritual ailments, the knowledge one attains can actually bring about serious harm.  It can become an obstacle that blocks and impedes one’s path to Allah subhanahu wa ta`ala (exalted is He) in various ways, and can hurt others if that knowledge is misinterpreted, misapplied or misused.  These abuses of knowledge are often done on an unconscious level, the spiritual causes of which—related to the heart—are often overlooked.

The spiritual heart has been likened to a mirror.  If a mirror has not been polished and contains certain blemishes and distortions, it will reflect objects in a faulty and distorted way.  The reflection will be in accordance to the state of the mirror, and not the reality of the object itself.  In the same way, spiritual ailments and contaminants that plague and darken the heart, disconnecting it from Allah (swt) and occupying it with negative characteristics, can mar and distort one’s perceptions of knowledge and one’s ability to distinguish between truth and falsehood, good and bad, and beauty and ugliness.

It is for this reason that one must couple one’s devotion to the Islamic sciences with a deep commitment to the spiritual purification and nourishment of one’s heart.  Imam Nawawi advised, “Purify your hearts (for knowledge) the way land is purified for cultivation.”  And the great scholar and tabi`i (follower) Uways al-Qarni said succinctly, “Keep watch over your heart.” (“Alayka bi qalbik.”)

On Arrogance & Pride

One of the most common spiritual ailments of the student of sacred knowledge is arrogance and blameworthy pride.  Such pride does not necessarily consist of dressing or acting in a dignified manner, but as a tradition of the Prophet ﷺ   teaches, it is “to reject the truth and to have contempt for people.” ((Sahih Muslim))

One may wonder how a student of sacred knowledge—who has dedicated him or herself to understanding and learning the truth—could reject or disdain that truth.  Such a distaste or dislike may come to one’s heart when the truth contradicts one’s own understanding or one’s deeds.  It is at the moment when we are confronted with our own errors, failings or missteps that we may feel a hostility or resentment towards truth.  We may dislike being corrected, or turn a blind eye to the soundness of another opinion in order to defend our own position or that of the group to which we ascribe.  Confident in our own understanding, beliefs or actions, we may work to manipulate or alter the truth to suit our own interests and desires, instead of seeking to submit to and accept it.

If one feels anger or resentment when one is corrected or shown the truth of another opinion, this is a sign of blameworthy pride.  If one feels an inner resistance to accepting the truth at the expense of one’s own ego, reputation, or image, this is a sure sign of misplaced priorities and a prideful heart.  One should remind oneself of the serious danger of pride—an atom’s weight of which will bar one from Paradise, as we learn from a prophetic tradition ((Sahih Muslim)) —and about which Allah (swt) says in a sobering warning in the Qur’an, “I will turn away from My signs those who are arrogant upon the earth without right.” (7:146)

If one is unable to accept criticism or advice from others, or is overly sensitive to the way one is given advice, this too is a sign of pride that needs to be remedied.  One’s focus should be on one’s own self and not on the one correcting and advising.  One should actually feel relief and happiness when shown one’s mistakes and given the opportunity to rectify them.  Imam Al-Ghazali likened a companion who points out one’s mistakes to kibreet al-ahmar, a very rare natural material, while the noble companion `Umar said, “May Allah have mercy on the one who gives me the gift of showing me my defects and weaknesses!”

The second element of arrogance the Prophet ﷺ mentioned is having contempt for others.  A student dedicated to the study of the sacred sciences and who is often immersed in high-level discourse and ideas may begin to feel a sense of superiority over others, and consider them and their concerns lowly, unimportant or irrelevant.  One may also feel a sense of self-righteousness when considering others who are sinful or evidently heedless of religious practice.  The fact that one may be shown a level of respect and deference due to one’s knowledge may also feed into this feeling of being better than others.

One of the biggest pitfalls arrogance causes a student of knowledge to fall into is a feeling of entitlement.  One may begin to see their knowledge or accumulation of good deeds as a result of their own abilities, and as a guarantee to Paradise, an immediate access to gnosis of Allah Most High, or a legitimate license for contempt and disdain of others.  This folly is what a person of wisdom alluded to in their statement that sometimes “the thickest veils between man and Allah are the wise man’s wisdom, the worshiper’s worship, and the devotion of the devout.” ((A statement attributed to Bayazid al-Bistami))

The great 18^th century scholar Uthman dan Fodio stated that self-recognition is one of the most important keys to curing arrogance.  One should contemplate on the fact that one came into being from non-existence—a state of complete insignificance, ‘a thing unremembered’—and was then created from something base and lowly (earth) and then a thing unclean (a drop of sperm).  This is our origin, until Allah (swt) granted us faculties and senses, and brought us from a state of death to life, incapacity to capacity, and from ignorance into awareness and knowledge.  Allah (swt) says in the Qur’an,

“And Allah has extracted you from the wombs of your mothers not knowing a thing, and He made for you hearing and vision and intellect, that perhaps you would be grateful.” (16:78)

One must remember that any good deed one has been able to perform, any knowledge one has been able to attain, is from the grace and tawfeeq (facilitation) of Allah (swt) alone and not from our own selves.  Deep consideration of our humble origins and the reality of the Source of our knowledge can help us overcome our arrogance.

In this spirit of self-realization, one should also call to mind one’s sins and realize that one holds an honorable position among people only because Allah (swt), from His compassion, has concealed one’s sins and misdeeds.  Being able to deliver a heart-moving lecture, masterfully quote prophetic narrations or recite Qur’an in a beautiful voice may inspire the admiration of people, but it is Allah (swt) who knows whether one’s own heart has actually been moved, whether one abides by those narrations in solitude and if those sacred words have gone ‘past the throat’ and have had a meaningful effect on one’s limbs.  There is no place for arrogance or pretences when one considers their true state before Allah (swt), and contemplates deeply on the bare and exposed state one will find themselves in on the Day of Judgment.

One must further realize that it is not knowledge in and of itself that grants a person a high rank with Allah (swt), but deeds that are pleasing to Him both in their outward form and their inner reality.  Namely, it is the sincerity and mindfulness with which an act is done that can make ‘a small deed great and a great deed small.’  We should therefore be wary of underestimating the deeds of others and exaggerating our own self-worth.  In addition, we do not know people’s ends, and it may very well be that one who is now a sinner will develop a deep sense of remorse and impoverishment before Allah (swt), and die in a state of sincere repentance, while one seemingly headed for Paradise will misstep and end up far distant from Him.

Hassan al-Basri used to say, “I will not leave a room until I feel I’m the worst person in it.”   We too should make this our attitude and mindset when we deal with others, and remember often our true state.

Finally, an important way of counterbalancing pride in one’s heart is to lower oneself to the very people one feels arrogance over, and to seek out tasks which help break one’s ego and increase one in humbleness and humility.

Some examples of such deeds could be:

• Initiating the greeting of salaam (peace), especially when one feels that they should be greeted first.
• Giving gifts and supplicating for those who point out one’s defects and faults.
• Being generous with one’s knowledge and teaching others, even in subjects that seem simplistic or below one’s level.  Once, a scholar of great learning passed away and was seen in a dream by one of his students radiant and happy, wearing the garments of Paradise.  The student asked him, “What deed raised your rank in Paradise?  Was it your mastery of a particular science or understanding of a certain high-level principle?” He responded, “I used to go to the village and sit with some elderly illiterate women and teach them al-Fatiha.  It was this deed that raised my rank in God’s sight.”
• Physically serving others, especially the elderly and the poor, in tasks that are humbling to one’s ego.  Some examples could be bending down to give someone their shoes, cleaning a public or shared area for which one is not usually responsible, cooking and serving a meal to another, helping an elderly person wash or change their clothing, or any other deed to which the ego may feel an aversion.
• One notable shaykh (scholar), who would often sit with many powerful and influential people, was absent from his class one day and his students found him cleaning the bathrooms of the masjid.  He told them, “This is so that my ego remembers who it is.”
• Seeking to be in a state of Allah’s remembrance constantly, and supplicating frequently for His refuge and protection from arrogance and other spiritual ailments.
• Spending time in honest introspection and contemplation on one’s inner state, thoughts, and deeds, and consciously renewing one’s intentions.  Imam al-Jurjani said, “Intentions are a spring the well of which is sidq (a state of truthfulness and candor between oneself and Allah, free of artifice and self-delusion) and only from it does sincerity emerge.”

Conclusion

The great scholar and jurist Imam Shafi’i said, “None of you will seek this knowledge with a domineering attitude and exaggerated self worth and succeed. However, one who seeks this knowledge, struggles with his/her soul, [enduring] strained provision and [struggles in the] service to the scholars is successful.” ((This and several other quotes from this article have been taken from various classes with Imam Suhaib Webb, and from an excellent article of his that can be found here.))

We ask Allah (swt), the Controller of hearts, to help us be in His constant remembrance and to uproot arrogance, pride, and other spiritual ailments from our hearts.  O Allah, do not let us be of those who are turned away from Your signs due to our arrogance.  O Allah, make any increase in knowledge we attain a means for us to draw closer to You and refine our character and our hearts.  O Allah, let us be of those who come to You on the Day of Judgment—the Day when neither wealth nor children will avail us—with sound, pure and enlivened hearts.  Ameen.

Originally posted March 2012

The Arabic word for reflecting on one’s spiritual state and taking one’s deeds into account, al-muhasaba, is a word form that indicates and connotes duality (just as mujadala would mean an argument between two people, and musharaka a partnership between two).  This implies that when one takes oneself into account, one should do so in an objective, thorough and just way, just as if one’s nafs (ego) is another person one is working to help improve and encourage towards good.

This idea of self-accountability has a fundamentally Qura’nic basis as Allah subhanahu wa ta`ala (exalted is He) says in Surat al-Hashr: “O you who have believed, fear Allah. And let every soul look to what it has put forth for tomorrow (of deeds)—and fear Allah. Indeed, Allah is Acquainted with what you do.” (Quran, 59:18)

The great companion Umar, may Allah be pleased with him, said, “Hold yourself to account before you are judged, and weigh your actions before they are weighed against you.”

Some of the earlier generations would take stock of their actions by actually writing down all of their good and bad deeds on a regular basis, thanking Allah (swt) for the good they were able to perform and seeking forgiveness for the bad.

Making a habit of performing muhasaba in the mornings can help put one in planning mode for the day ahead, and to remember that each day is a new opportunity to do better and make amends for the past.

From a class with Sha. Muslema Purmul

It’s happened to many of us.  We come across a friend or relative—someone we would consider fairly religious—engaging in behavior that seems shocking or out of character.  You meet them on the street one day and see them dressed in a way you never would have imagined, when they were once proud to be physically identifiable as a Muslim.  They share pictures with you showing them in places they never should have been, or open signs of relationships that are far beyond the bounds of what is acceptable in our faith.  Once regular at the mosque, they seem to have broken away from the community entirely and want no part in it.  In your latest conversations, their opinions seemed so off point from their usual perspective, so distant from what Islam teaches, that it leaves you troubled and worried.

“What’s happened?” you may wonder. “They were so different just a short while ago.”  “They were so religious,” you may think, or, “They come from such a good upbringing.” “They know a lot about Islam, and have such good friends and teachers… How could they have gone down this road?”

—

In our dealings with other people, the ‘shocking’ or ‘out of character’ behavior we notice may actually be the final step in a journey that had been going on for some time.  For some, they may be signs of a connection with the Divine that has been neglected, a spirituality that has been starved, or a mind that has been overwhelmed with doubts and questions that has not found the illumination it so gravely needed.  At one time in the past, such a person may have been deeply motivated, inspired and felt strong in their faith and moved to practice it; but without proper nourishment, such feelings diminished, while others—those harmful and negative—dug strong roots.

This struggle—of remaining on the path of religious practice, and being constant and steady on it—is one that is often overlooked, and that has its own unique challenges and obstacles.

When someone is new to Islam, or newly practicing, we often recognize that they are spiritually and psychologically vulnerable.  At the start of this new journey, we acknowledge that they need support, inspiration and encouragement.  However, once they have taken the initial few steps towards practicing Islam, we often begin to neglect these needs.  There is an assumption that once someone is ‘on’ the path, that he or she has no need for support and spiritual nourishment as they once did before.

We see the same with those who are already practicing—those who come from religious families, who grew up praying at the mosque, spent some time studying and practicing Islam seriously, or who should, by other means, ostensibly ‘know better’.  On an individual as well as a community level, their spiritual and intellectual vulnerability is often ignored.

One of the most beautiful and oft-repeated prayers of the Prophet ﷺ (peace and blessings of God be upon him) was,

يَا مُقلّب القٌلوب ثبِّتْ قُلُوبَنا عَلَى دِينِك

O Turner of hearts, make our hearts firm on Your faith.

Even after the initial acceptance and opening of one’s heart to Islam, one’s heart remains very vulnerable and susceptible to influence, suggestion and doubts, and to being moved and swayed in so many different directions.  Hence the Prophet ﷺ would often pray for our hearts to remain firm, constant and steadfast on the religion of Islam.

In our recitation of Surat al-Fatiha, which we are asked to say repeatedly throughout the day in our prayers, we see a similar emphasis on steadfastness. We beseech Allah subhanahu wa ta`ala (exalted is He), every time we recite this blessed chapter from the Qur’an, to guide us to the straight path (Qur’an 1:6-7).   Though we are already Muslim, this is a supplication to remain on the right path, and for Allah’s continual and constant guidance.

In a prophetic tradition narrated in Imam Nawawi’s Forty Hadith, the Prophet ﷺ advised one of his companions, “Say ‘I believe in Allah’ and then remain steadfast.”  Many scholars have described this tradition as succinct, yet comprehensive, and have further stated that it is the second part that is truly the hardest part: remaining upright, steadfast and constant in one’s faith and good deeds (having istiqama) continuously throughout one’s life.

From these and many other texts and teachings of our faith, we see that the heart and mind of a believer is in constant need of illumination and inspiration, love and support, and edification and nourishment to remain on the path of goodness.  We must acknowledge this need in our own selves as well as in those around us.

Suggestions for a Practical Application 

For Oneself

□ Supplicate constantly that Allah (swt) make you firm and constant on faith and make the same prayer for others.  Do not think that because you pray regularly or have committed yourself to Islam in other ways that you do not need “soul food”, that will keep your heart and mind in a state of spiritual health and away from weaknesses and temptations.  An oft-repeated prayer of the Prophet ﷺ was to seek thabaat (steadiness) of heart, and to seek refuge in Allah from being tested in faith.

□ Maintain a daily diet of time in which you feel a connection with Allah (swt), even if for a short time.  This can include any act that is faith increasing, such as worship, remembrance, or seeking knowledge.  A beautiful book of supplications that has been translated into English is The Accepted Whispers, translated by Khalid Baig.

□ Be humble and lower yourself.  If you see someone you consider religious slip into a sin, this is a heavy moment for introspection and self-accounting.  Realize that others who have studied more, worshipped more intensely, or were more active than you have fallen into missteps and mistakes—and these things (knowledge and action) do not necessarily guarantee anything for you or your rank, nor make you immune from wrongdoing.

When You See Others Slip…

□ Realize that their action may have deep roots, and may be the manifestation of things that have taken time to develop in their mind and heart.

□ Deal with the person from a general position of love and concern, and not a position of judgment.  Be a doctor, seeking to help them overcome their illness and become well again, and not a judge seeking to punish.

□ Avoid passive-aggressive da`wah (outreach).  Address the person directly, in the right manner, setting, tone, etc., instead of ambiguous posts or public comments that can be misconstrued or cause resentment and hard feelings.  If you are not the right person to speak to them about the issue, then find the person who is, and then keep quiet.

□ Compassion should be extended towards the person who is struggling, but should not be confused with condoning actions that are impermissible.  Such matters need to be handled sensitively and with wisdom, but we should not turn the other way simply because we fear a person’s anger towards us.

□ Step far away from any gossip or discussion of such a person or their behavior, even if coated with ‘concern’.  The more attention and focus is given to the behavior, the more damage it will cause. Real, concerted efforts to help a person change are not done in large groups with a gossipy tone.

□ Realize that it may take a long time to give up the sin (just as it took time to get there).  Don’t be hasty and don’t expect change overnight.  Be hopeful and patient, and pray for them sincerely.

In Our Communities…

□ As an activist and organizer, help cultivate a supportive, encouraging, and spiritually nourishing environment in your MSA and community for people at different levels, including those who have already taken steps towards religious practice.  We should be working towards creating an environment in which people can grow and blossom into their full potential as people of faith, no matter where they are on this path.

□ Do not neglect the regular attendees.  If your Mosque Open House is warm and welcoming, and your MSA Welcome Dinner is cheerful and comfortable, so too should it be for those who attend regularly.  It should not be assumed that since such people have already shown a level of commitment to Islam, that they no longer need support, or to be inspired or encouraged.  It is all too often this group of people whose needs are neglected and who then fall into mistakes.

□ Include heart-softening and soul-inspiring elements in your community’s activities.  Temper your political and intellectual focus with focus on the heart and spiritual purification.

□ Take knowledge to the next level. Instead of repeating the same basic-level information year after year, find ways of providing a more substantial and well-rounded education for those desiring it, or facilitating a progression in knowledge and understanding.

□ Deal with intellectual issues:  Shaytan often plies off a small doubt that is fed by misinformation or lack of understanding.

□ Remember that if one’s faith is not increasing, it is decreasing. Major events and conferences are good, but do not forget the importance of having something consistently and regularly, to help keep everyone steadily growing and developing in their connection with Allah (swt).

May Allah bless us with steadfastness and constancy on faith, and make us people who keep moving forward in this path towards Him.  Ameen.

Ramadan is a precious opportunity for introspection and self-focus, yet, for most of us, it is also a time of much social interaction, and the challenges that come with it.  Hours of each day and night are spent—not in the quiet of solitude—but in the bustle of the company of others in a crowded mosque.  Lengthy acts of devotion are performed not in the privacy of seclusion, but shoulder to shoulder with others of varying levels of focus and stillness.

Breaking one’s fast at the mosque may have its own array of challenges, from lack of orderliness, to others helping themselves to too much, leaving the rest with little or nothing to eat.  More challenges may arise during taraweeh (late night prayers), when the beautiful recitation of the imam is disrupted by rambunctious children, or by loud neighbors who seem to prioritize a good chat to others’ acts of devotion.  Not to mention the brother or sister one meets who may wish to correct or give advice, but does so improperly or rudely; praying on crumbled crackers or in an otherwise messy prayer area; squishing behind someone’s chair in a crowded mosque when trying to perform prostration; or one’s neighbor’s cell phone buzzing at the key critical moment of one’s concentration in the prayer…

Yes, Ramadan is a time for introspection and self-focus, but it can also be a time of ‘ruffled feathers’—much frustration, irritation and annoyance with others. It is a time when one’s spirituality can be heavily tested, not only through personal devotion, but through one’s adab—one’s manners, attitude, and way of dealing with other people.

While many of us have personal goals for Ramadan related to acts of worship, such as completing the recitation of the Quran, let us also commit to being a patient, positive, and well-mannered presence at the mosque, imbuing our behavior, words, and comportment with the beauty of the manners of the Prophet ﷺ (may the peace and blessings of God be upon him).

Here are a few suggestions for dealing with such frustrations:

— Look at your time at the mosque as an act of worship—one that you have to prepare for spiritually and mentally.  Come with a sincere intention.

— Smile and be warm and kind to others.  This is a prophetic tradition, a means of gaining reward, and has a profound effect on how one feels towards others.

— Realize that dealing with such frustrations is a key lesson of Ramadan.  It is not only through discipline in ‘ibadah (worship) that one is tested, but in the tazkiyah (purification) of dealing with others who may mistreat you, or deal with you in unkind or less than ideal ways.  Didn’t the Persian poet say, “If you are irritated by every rub, how will you be polished?”

— Remember the many, many beautiful examples we have from the Prophet ﷺ (peace and blessings be upon him) of rough and harsh treatment, which he responded to in the most gentle, dignified and kindest of ways.

— Come with the attitude that you are not “owed” anything.  Such an outlook can lead to resentment and anger—to feel, “I ‘deserve’ to hear the recitation without disruption,” or, “I am ‘owed’ a delicious meal for breaking my fast, without having to deal with annoyances.”  Come instead with the attitude that these are gifts, bestowed by the Giver as He chooses.  And it may not be from your allotment today.

— Be the change you wish to see at the masjid.  Listen attentively to the lectures.  Be calm and composed during the prayer with your cell phone turned off.  Keep your children from being disruptive (or better yet, encourage them to pray and listen with you.)

— Realize that there are many people attending the mosque who may not be regular attendees.  You will find a much wider spectrum in Ramadan of participants’ knowledge, level of practice, and general understanding of decorum in the mosque.  Be patient and kind.  A dirty look or scalding comment does little to change their behavior (or, in the long run, to change their hearts.)  Being a ‘religious type’ who is warm, kind, strikes up a conversation with them and is genuinely interested in them does.

— Spend much time in solitude and worship at home.  The best time to cultivate one’s spirituality, to feel a deep sense of connection with Allah without interruption may be in the deepness of night, by yourself on the prayer mat, and not amidst jam-packed gatherings at the mosque.

— Do not disdain or belittle interacting with others.  Even the prophets rubbed shoulders with others, and dealt with their varying attitudes and behavior.  There is much wisdom in this and many lessons to be learned in the company of others that one may not find in the pages of books or in isolation.

— Be forgiving and make excuses; would you not wish the same be done for you?

May Allah fill this Ramadan with blessings, help us to practice the best of worship and to have the best of manners, and accept our deeds. Ameen.

Ramadan is a blessed time of year often characterized by certain specific forms of worship. Fasting, reading Qur’an and performing salah (five times a day prayer) are the main focus of many people’s time and energy during this month. However, for most women a portion of Ramadan – or in some cases the month in its entirety – passes by without being able to engage in these acts, due namely to menstruation or postnatal bleeding. Often this leads us to feeling disconnected from the sacredness and specialness of Ramadan, and feeling deprived of that spiritual rejuvenation and increase in faith many believers experience in these days.

In order for us to find a sense of spirituality during this time, we may need to amend our way of thinking about it, and perhaps even the paradigm we construct about worship and spirituality as a whole.

The vast majority of women’s lives are structured in such a way that there are intervals of time in which worship is restricted. Firstly, we must understand and appreciate this as part of Allah’s creation, which He has fashioned in perfection, order and beauty. He has created us in the best of molds¹, and this includes the varying physical phases we experience. A similar pattern can be found in many aspects of His creation. God grants set phases for such things as in the sun and the moon,² and even assigns certain days for triumph and for failure in the lives of man, as He states in Surat Al-`Imran: “Such days (of varying fortunes) We give to men and men by turns: that Allah may know those who believe and may choose witnesses from among you.”³

We are told in the Qur’an that for everything Allah has “appointed a due proportion,”⁴ that “for every matter there is an appointed time given,”⁵ and we can include in this our physiological cycles. Everything is done with a set purpose in a set time; “what has passed you by was not going to befall you, and what has befallen you was not going to pass you by.”⁶ Recognizing and believing in this is a righteous action on our part, an action of the heart and mind in confirming that Allah indeed is the One who controls and manages everything in a perfect order, and that His will is always realized in the best time, manner, and place.

It is also important for us to understand that in the times of menstruation or post-natal bleeding, one is not ‘dirty’ as we may have been taught culturally. While blood itself is considered a material impurity (najas), a menstruating woman or one with post-natal bleeding is considered to be in a state of ‘ritual impurity’ (hadath). This distinction, which can be found in any basic text of Islamic jurisprudence, is not insignificant. Being in a state of ritual impurity really has no deeper connotation or implication as to a person’s worth or standing before Allah. Both men and women are at times in this state, and ritual purity (tahara) and ritual impurity are interesting concepts that are not always connected with what we would normally consider ‘filthy’ or ‘clean.’ For example, one can perform tayammum, literally dusting one’s hands and face with earth, and then legally be considered in a state of ritual purity.⁷ There is even a hadith in which ‘Aisha (may Allah be pleased with her) narrates that at a time when she happened to be on her menses, the Prophet ﷺ (peace be upon him) rested his head on her lap in a moment of repose, and even recited from the Qur’an.⁸ If she were truly impure in the ordinary understanding of the word, would our noble Prophet ﷺ have rested on her in such a way?

Being in a state of ritual impurity, therefore, does not necessarily mean one is ‘unclean’ in the conventional use of the term. Accordingly, the related prohibitions do not necessarily imply that one is forced to be distant from Allah and the means of getting close to Him. If this premise were true, then all acts of worship and communication with the Divine would have likewise been made prohibited, like saying dhikr (certain formulations of remembrance) with the tongue and making du`a’ (supplication). These are very intimate spiritual actions which put a person in direct connection and communication with Allah, yet are allowed for us during this time.⁹

All these things strengthen the idea that the restrictions during menstruation and post-natal bleeding are an expression of Allah’s mercy and kindness towards us, more so than as a type of forced estrangement from Him. They can be regarded as a dispensation, to allow us an interim for comfort and rejuvenation while in a state of physical weakness and tiredness. This may also lead us to return to salah, fasting and reading Qur’an with renewed energy, interest and passion.

Another wisdom of these intervals of time and the related prohibitions may be in expanding our understanding of worship, its types, and the means by which we can draw nearer to Allah Most High. It may be that other commendable, but often overlooked, righteous actions are being omitted in our enthusiasm for those that are more commonly performed. Perhaps it is only when the doors are closed on some that we begin to see and appreciate the others. For example, du`a’ and salah `ala an-Nabiy (Sending peace and blessings to the Prophet  Muhammad ﷺ) are two of the most virtuous and beautiful types of worship that we often neglect, and they can be performed at any time. The Prophet ﷺ is reported to have said, “Du`a’ is the very essence of worship,“<sup>10</sup> and in many places in the Qur’an, Allah calls upon us to invoke Him in du`a’. “And your Lord says: Pray unto me: and I will hear your prayer”¹¹; “Call upon your Lord humbly and in secret.”¹² Sufficient to explain the virtue of salah `ala an-Nabiy is the hadith reported by Ibn Mas`oud (may Allah be pleased with him), that the Prophet ﷺ said, “The nearest people to me on the Day of Rising will be those who have said the most prayers on me.”¹³

There is also immense reward in helping and being in the service of other people. This too is a type of worship and means of drawing closer to Allah Most High. If everyone is busy in personalized worship – superogatory prayers and recitation of Qur’an, then who will have time to assist their brother or sister in their needs, help the poor or hungry, and take care of other problems and issues of the community and society?

The Prophet ﷺ said, “Allah is in the service/assistance of [His] servant, as long as the servant aids his brother.”¹⁴ He also said, “Whoever feeds a fasting person will have a reward like that of the fasting person, without any reduction in his reward.”¹⁵

A deeper lesson we can discern from the time of ritual impurity and the prohibition of salah and fasting can be in changing our perception of dhikr. A sister insightfully commented on this issue:

“Such is the way to teach us, perhaps, that dhikr of Allah is not just praying or fasting, but must be manifested in everything, [in] all parts of our lives. Perhaps we make fasting and prayer a crutch, and expect that it is enough, that that in itself is our dhikr. But it is when it is taken away from us that we have to think about how we are actually remembering Allah along with our everyday actions.”¹⁶

A sagacious shaykh (scholar of Islam) once said that a person is inside of salah what they are outside of it; meaning that the state of focus, devotion and humility we all want in our prayer is something we must develop and cultivate outside of it, in the wider arena of our daily lives. Do we simply remember Allah at the times of prayer, and otherwise live in a relative state of ghaflah (heedlessness)? The times when the doors to salah are closed may be when our eyes are opened to our true spiritual state, and give us opportune moments for introspection and reflection.

May Allah help us make the best of Ramadan and use every moment of its blessed days and nights to be in dhikr and worship to Him. May He make it a means of uplifting us spiritually, enlivening our hearts and awakening our hope and desire to draw ever nearer to Him. May He accept our deeds and grant us sincerity and devotion. Ameen.

Here are a few additional suggestions as to what a non-praying/fasting person can do during Ramadan:

• If there are iftars being hosted at the masjid, volunteer to serve and help clean up afterwards.
• Buy a jug of Zamzam water and pour it into little bottles and distribute them to everyone at the masjid with dates.
• Babysit during Taraweeh so that the mothers (and everyone else!) can pray with khushu’ and concentration.
• Cook iftar for sisters who are expecting, elderly, students away from home, etc. in your community and deliver it to their homes.
• Do any deep cleaning, laundry, Eid shopping etc. that needs to be done now, so that you can fully focus on Qur’an/salah/etc when you are fasting. You can also prepare and freeze some food now so that you don’t have to cook iftar on other days when you are fasting.
• Spend a lot of time in du`a’, and memorize the du`a’s for different actions (entering the masjid, leaving the home, etc).
• Listen to this du`a’: http://jannah.org/jannahradio/ghamdi_dua.mp3 with the translation: http://jannah.org/jannahradio/dua_ghamdi_trans.txt
• Spend time in salah `ala an-Nabiy, an often overlooked and neglected type of dhikr.
• Memorize Allah’s names and their meanings.
• Make a CD of beautiful Qur’an recitation and du`a’s in mp3 and distribute it to people at the masjid.
• Make Eid/Ramadan goodie bags for the kids so that they love and feel attached to Ramadan.
• Do the adhkar (remembrance of Allah) for morning and evening narrated from the Prophet ﷺ.
• Remember to seek out Laylat ul-Qadr throughout the month and do not let even one night go by without making du`a’. Laylat ul-Qadr could possibly be on any night in Ramadan, not just on the 27^th.
• Find out who is sick in your area or in the hospital and go visit them.
• Look for new converts, those who are newly practicing or people who have lost touch with the community and invite them over for iftar.